Igiterane Rusange
Umugambi w’Impuhwe
Igiterane rusange cyo muri Mata 2025


11:5

Umugambi w’Impuhwe

Nyagasani ni umunyempuhwe kandi umugambi w’agakiza wa Data wo mu Ijuru ni umugambi w’impuhwe by’ukuri.

Ubutumire bw’Umuhanuzi

Mata ishize, vuba cyane nyuma y’amakuru y’umunezero ko Itorero ryahawe Ingoro ya Kirtland, Umuyobozi Russell M. Nelson yadusabye kwiga isengesho ryo kwegurira Imana ingoro ya Kirtland ryanditse mu gice cya 109 cy’Inyigisho n’Ibihango. Umuyobozi Nelson yavuze ko isengesho ryo kwegurira ingoro Imana “ari icyigisho cy’ukuntu ingoro iguha imbaraga mu buryo bwa roho wowe nanjye kugira ngo duhangane n’ibibazo by’ubuzima muri iyi minsi ya nyuma.”

Nzi neza ko imyigire yanyu y’igice cya 109 yabahaye ubusobanuro bwabahesheje umugisha. Uyu mugoroba, ndabasangiza ibintu bibiri nize ubwo nakurikizaga ubutumire bw’umuhanuzi. Amahoro nakuye mu kwiga icyo gice yanyibukije ko Nyagasani ari umunyampuhwe kandi ko umugambi w’agakiza wa Data wo mu Ijuru ari umugambi w’impuhwe by’ukuri.

Abavugabutumwa Bashya Bagihamagarwa Bakorera mu Ngoro

Nk’uko mushobora kuba mubizi, abavugabutumwa bashya bagihamagarwa bashishikarizwa kwakira ingabire mu ngoro vuba cyane bishoboka no kujya mu ngoro kenshi cyane uko bibashobokeye. Iyo bamaze kwakira ingabire, na none “bashobora gufasha nk’abakozi … b’ingoro y’Imana mbere yo gutangira umurimo w’ivugabutumwa.”

Kumara umwanya mu ngoro mbere yo kwinjira mu kigo cy’amahugurwa y’ivugabutumwa (MTC) bishobora kubera abavugabutumwa bashya umugisha uko biga byinshi ku bijyanye n’ibihango byo mu ngoro mbere yo gusangiza isi imigisha y’ibyo bihango.

Ariko mu kwiga igice cya 109, nize ko, mu ngoro, Imana iha imbaraga abavugabutumwa bashya ndetse natwe twese, mu buryo bw’inyongera kandi butagatifu. Mu isengesho ryo kwegurira ingoro Imana, ryatanzwe binyuze mu ihishurirwa, Joseph yarasenze ati: “ubwo abagaragu bawe bazasohoka mu nzu yawe … kugira ngo batange ubuhamya bw’izina ryawe,” “imitima” y’“abantu bose” “izoroshywa”, yaba iy’“abakomeye b’isi,” n’“abakene bose, aboro, n’abababaye.” Yarasenze kugira ngo “urwikekwe ruve imbere y’ukuri, kandi abantu bawe bashobore kubona ubutoni mu maso ya bose; ko impera zose z’isi zimenya ko twebwe, abagaragu bawe, twumvise ijwi ryawe, kandi watwohereje.”

Iri ni isezerano ryiza ku muvugabutumwa mushya ugihamagarwa, isezerano ry’uko urwikekwe “ruva imbere y’ukuri,” kugira ngo “bashobore kubona ubutoni mu maso ya bose,” no gutuma isi imenya ko boherejwe na Nyagasani. Buri umwe muri twe mu by’ukuri akeneye iyo migisha. Mbega ukuntu byaba ari iby’umugisha kugira imitima yorohejwe igihe dushyikirana n’abo duturanye ndetse n’abo dukorana. Isengesho ryo kwegurira Imana ntabwo risobanura neza uko igihe cyacu mu ngoro kizoroshya imitima y’abandi, ariko nzi neza ko bihuye n’uko igihe tumara mu nzu ya Nyagasani cyoroshya imitima yacu ubwacu kitwerekeza kuri Yesu Kristo n’impuhwe Ze.

Nyagasani Asubiza Ukwingingai kwa Joseph Smith gusaba Impuhwe

Uko nigaga isengesho ryo kwegurira Imana ingoro ya Kirtland, natangajwe n’ukuntu Joseph yinginze ubudahwema asaba impuhwe azisabira abanyamuryango b’Itorero, abanzi b’Itorero, abayobozi b’igihugu, ib’ibihugu byose byo ku isi. Kandi, ku giti cye, yinginze Nyagasani kumwibuka no kugirira impuhwe umukunzi we Emma n’abana babo.

Mbega uko Joseph agomba kuba yariyumvise igihe, nyuma y’icyumweru kimwe, ku munsi wa Pasika, kuwa 3 Mata 1836, mu Ngoro ya Kirtland, Umukiza yamubonekeye we na Oliver Cowdery maze, nk’uko byanditswe mu gice cya 110 cy’Inyigisho n’Ibihango, akavuga ati: “nemeye iyi nzu, kandi izina ryanjye rizaba hano; kandi nziyereka abantu banjye mu mpuhwe muri iyi nzu.” Iri sezerano ry’impuhwe rigomba kuba ryari rifite ubusobanuro budasanzwe kuri Joseph. Kandi nk’uko Umuyobozi Nelson yigishije muri Mata ishize, iri sezerano nanone “rireba buri ngoro yose yeguriwe Imana uyu munsi.”

Gushakira Impuhwe mu Nzu ya Nyagasani

Hari inzira nyinshi buri wese ashobora kuboneramo impuhwe mu nzu ya Nyagasani. Ibi byahoze ari ukuri kuva Nyagasani abanza agategeka Isirayeli kubaka ihema ry’ibonaniro maze bagashyira hagati yaryo “intebe y’impuhwe.” Mu ngoro, tubonera impuhwe mu bihango dukora. Ibyo bihango, byiyongera ku gihango cy’umubatizo, biduhuza na Data na Mwana kandi bikaduha uruhushya rw’inyongera ku byo Umuyobozi Nelson yigishije ko “ari urukundo n’impuhwe bidasanzwe … byitwa hesed” mu Giheburayo.

Tubonera impuhwe mu mahirwe yo komekanywa n’imiryango yacu ubuziraherezo. Mu ngoro, kandi dusobanukirwa mu buryo bugaragara ko Iremwa, Ukugwa, igitambo cy’impongano cy’Umukiza, n’ubushobozi bwacu bwo kwinjira nanone aho Data wo mu Ijuru arinka buri gice cy’umugambi w’agakiza ni ibimenyetso by’impuhwe. Bishobora kuba byaravuzwe ko umugambi w’agakiza ari umugambi w’ibyishimo mu buryo bushyitse neza kubera ko ari “umugambi w’impuhwe.”

Gushakisha Imbabazi Bituma Roho Mutagatifu Atuganzamo

Nishimira isezerano ryiza riri mu gice cya 110 ko Nyagasani azigaragaza Ubwe mu mpuhwe mu ngoro Ze. Nishimira nanone icyo bihishura ku bijyanye n’uko Nyagasani azigaragaza Ubwe mu mpuhwe igihe cyose, tubaye nka Joseph, tukingingira kugirirwa impuhwe.

Ukwinginga kwa Joseph Smith asaba impuhwe mu gice cya 109 ntabwo bwari ubwa mbere gusaba impuhwe bimuzaniye ihishurirwa. Mu Gashyamba Gatagatifujwe, ingimbi Joseph yasenze adashaka kumenya gusa Itorero ry’ukuri, ahubwo yavuze na none ko “yaririye Nyagasani ngo amugirire impuhwe, kuko nta wundi yari kujyaho ngo agirirwe impuhwe.” Mu buryo bumwe, ukumenya kwe ko yarakeneye impuhwe kandi ko Nyagasani ari we wenyine wari kuzimugirira byafashije gufungura imigomero y’ijuru. Hashize imyaka itatu, marayika Moroni yaragaragaye nyuma y’ibyo Joseph yavuze ko byari: “isengesho n’ugutakambira Imana Ishoborabyose asaba imbabazi z’ibyaha bye n’ubupfapfa bwe.”

Uru ruhererekane rw’ihishurwa rukurikira ukwinginga gusaba impuhwe rusa nk’urwo dusanga mu byanditswe. Enosi yumvise ijwi rya Nyagasani gusa nyuma y’uko yari amaze gusenga asaba imbabazi. Uguhinduka kwa se w’umwami Lamoni gutangirana n’isengesho rye rigira riti: “nzarek[a] ibyaha byanjye byose kugira ngo nkumenye.” Dushobora kudahabwa umugisha n’ubwo bunararibonye budasanzwe, ariko kuri bamwe bagorwa rimwe na rimwe no kwiyumvamo ibisubizo by’isengesho, gushakashaka impuhwe za Nyagasani ni bumwe mu buryo bukomeye bwo kwiyumvamo ubuhamya bwa Roho Mutagatifu.

Gutekereza byimbitse ku Mpuhwe z’Imana Bikingurira inzira Ubuhamya bw’Igitabo cya Morumoni Bushoboka

Ihame risa nk’iryo ryigishwa neza muri Moroni 10:3–5. Dukunze gucagagura iyi mirongo kugira ngo twigishe ko, binyuze mu isengesho rivuye ku mutima, dushobora kwiga niba Igitabo cya Morumoni ari ukuri. Ariko iyi ncamake ishobora kwirengagiza uruhare rukomeye rw’impuhwe. Tega amatwi uko Moroni atangira ukwinginga kwe ati: “ndabingingira ubwo muzasoma ibi bintu, … kugira ngo muzibuke uko Nyagasani yabereye umunyempuhwe abana b’abantu, uhereye ku iremwa rya Adamu ndetse kugeza igihe muzabonera ibi bintu, kandi mukabitekerezaho byimbitse mu mitima yanyu.”

Moroni aratwingingira kudasoma ibi bintu gusa—inyandiko yari agiye guhambiranya—ahuwo no gutekereza byimbitse mu mitima yacu icyo Igitabo cya Morumoni gihishura kubijyanye n’“uko Nyagasani yabereye umunyempuhwe abana b’abantu.” Ugutekereza byimbitse ku mpuhwe za Nyagasani ni byo bidutegura “[gusaba] Imana, Data Uhoraho, mu izina rya Kristo, niba ibi bintu ari iby’ukuri.”

Uko dutekereza byimbitse ku Gitabo cya Morumoni, dushobora kubaza tuti: Ese ni ukuri koko, nk’uko Aluma yigishije, ko umugambi w’impuhwe w’Imana wemeza neza ko buri muntu wigeze kuba hano ku isi azazuka kandi ko bazagarurwa mu miterere yabo nyayo”? Ese Amuleki afite ukuri? Ese impuhwe z’Umukiza zishobora gusubiza ibisabwa byose n’ubutabera twakagombye kwishyura aho kutugotera mu maboko y’ubusugire”?

Ni ukuri nk’uko Aluma yabihamije, ko Kristo atiyumanganyirije ibyaha byacu gusa ahubwo “ububabare n’imibabaro” kugira ngo amenye uko azatabara abantu be akurikije ubumuga bwabo”? Imana koko ni inyempuhwe cyane, nkuko Umwami Benyamini yigishije, ko impano itagira ikiguzi, yahongeye ibyaha byabo … bapfuye bataramenya ubushake bw’Imana bubareba, cyangwa abacumuye batabizi”?

Ese ni ukuri, nkuko Lehi yavuze ngo “Adamu yaraguye kugira ngo abantu bashobore kubaho, kandi abantu bariho ngo bashobore kugira umunezero”? Na none, mu by’ukuri ni ukuri , nkuko Abinadi yahamije, asubiramo Yesaya, ko Yesu Kristo yakomerekejwe kubw’ibicumuro byacu, yashenjaguwe kubw’ubukozi bw’ibibi bwacu; igihano kiduhesha amahoro yacu cyari kuri we; kandi kubw’imibyimba ye twarakijijwe”?

Mu ncamake, umugambi wa Data nkuko wigishijwe mu gitabo cya Morumoni muby’ukuri ni uw’impuhwe? Ndahamya ko ari ko uri kandi ko amahoro utanga ndetse n’inyigisho z’ibyiringiro z’impuhwe ziri mu Gitabo cya Morumoni ari iby’ukuri.

Ngumye gutekereza ko bamwe bashobora kuba bahangayitse, nubwo musoma kandi mugasenga mwizeye, kugira ngo mumenye isezerano rya Moroni ko Data wo mu Ijuru “azabagaragariza ukuri kwabyo, kubw’ububasha bwa Roho Mutagatifu.” Nzi uku kubura amahwemo kuko nakwiyumvisemo, imyaka myinshi ishize, ubwo inshuro za mbere nasomye Igitabo cya Morumoni bitampaye igisubizo gisobanutse ku masengesho yanjye ako kanya.

Niba warabuze amahwemo, reka ngutumire gukurikiza inama ya Moroni yo gutekereza ku buryo bwinshi Igitabo cya Morumoni cyigisha “ukuntu Nyagasani yagiriye imbabazi abana b’abantu”? Ngendeye ku bunararibonye mfite, ndizera ko iyo ubikoze, amahoro ya Roho Mutagatifu ashobora kwinjira mu mutima wawe kandi ko ushobora kumenya, kwemera, no kwiyumvamo ko Igitabo cya Morumoni n’umugambi w’Impuhwe cyigisha ko ari ukuri.

Ndagaragaza ugushimira kwanjye kubw’umugambi ukomeye w’impuhwe wa Data n’ubushake bw’Umukiza bwo kuwushyira mu bikorwa. Nzi ko aziyerekana we Ubwe mu mpuhwe mu ngoro Ye ntagatifu no muri buri gice cy’ubuzima bwacu nituzamushakisha. Mu izina rya Yesu Kristo, amena.

Aho byavuye

  1. See Russell M. Nelson, “Rejoice in the Gift of Priesthood Keys,” Liahona, May 2024, 121.

  2. Russell M. Nelson, “Rejoice in the Gift of Priesthood Keys,” 121.

  3. General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints, 24.5.1, Gospel Library.

  4. As with all temple blessings, God’s bestowal of these blessings is dependent upon our keeping the covenants we make in the temple. See Russell M. Nelson, “Overcome the World and Find Rest,” Liahona, Nov. 2022, 96: “Each person who makes covenants … in temples—and keeps them—has increased access to the power of Jesus Christ.”

    As another example, consider the First Presidency’s statement on wearing the temple garment: “As you keep your covenants, including the sacred privilege to wear the garment as instructed in the initiatory ordinances, you will have greater access to the Savior’s mercy, protection, strength, and power” (General Handbook, 26.3.3.2; emphasis added).

  5. Doctrine and Covenants 109:55–57.

  6. See Russell M. Nelson, “The Lord Jesus Christ Will Come Again,” Liahona, Nov. 2024, 121–22: “Here is my promise to you: Every sincere seeker of Jesus Christ will find Him in the temple. You will feel his mercy.”

  7. See Doctrine and Covenants 109:34: “Have mercy upon this people, and as all men sin, forgive the transgressions of thy people, and let them be blotted out forever.”

  8. See Doctrine and Covenants 109:50.

  9. See Doctrine and Covenants 109:54. Joseph also asked the Lord “to have mercy upon the children of Jacob, that Jerusalem, from this hour, may begin to be redeemed; and the yoke of bondage may begin to be broken off from the house of David; and the children of Judah may begin to return to the lands which thou didst give to Abraham, their father” (Doctrine and Covenants 109:62–64).

  10. See Doctrine and Covenants 109:68.

  11. See Doctrine and Covenants 109:69. The Oxford English Dictionary defines mercy as “clemency and compassion shown to a person who is in a position of powerlessness” (“mercy,” oed.com). Mercy, like grace, is an expression of God’s love and kindness—His hesed. Whereas mercy is focused on withholding a punishment we deserve, grace typically refers to God giving us blessings we do not deserve and without regard to merit.

  12. Doctrine and Covenants 110:7.

  13. In a manifestation of personalized mercy, Joseph and Oliver were told, “Behold, your sins are forgiven you; you are clean before me; therefore, lift up your heads and rejoice” (Doctrine and Covenants 110:5).

  14. Russell M. Nelson, “Rejoice in the Gift of Priesthood Keys,” 119. President Nelson said, “I invite you to ponder what the Lord’s promise means for you personally.”

  15. See Bible Dictionary, “Tabernacle”: “The Holy of Holies contained only one piece of furniture: the Ark of the Covenant. … Upon the ark and forming the lid was the mercy seat. It served, with the ark beneath, as an altar on which the highest atonement known to the Jewish law was effected. On it was sprinkled the blood of the sin offering of the Day of Atonement (Lev. 16:14–15). The mercy seat was the place of the manifestation of God’s glory (Ex. 25:22).”

  16. Russell M. Nelson, “The Everlasting Covenant,” Liahona, Oct. 2022, 5. As President Nelson points out, hesed has no precise English equivalent, but its most common translation in the Old Testament is mercy. Of the 248 times the word hesed appears in the King James Version of the Old Testament, mercy is used 149 times, kindness 40 times, and lovingkindness 30 times (see Blue Letter Bible, blueletterbible.org/lexicon/h2617/kjv/wlc/0-1/).

  17. See General Handbook, 27.2. The Savior teaches us that none of us can come unto the Father except through Him (see John 14:6). In the Doctrine and Covenants, the Savior provides this beautiful description of His plea for mercy on our behalf:

    “Listen to him who is the advocate with the Father, who is pleading your cause before him—

    “Saying: Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy Son which was shed, the blood of him whom thou gavest that thyself might be glorified;

    “Wherefore, Father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life” (Doctrine and Covenants 45:3–5).

  18. President Jeffrey R. Holland once said, “Surely the thing God enjoys most about being God is the thrill of being merciful, especially to those who don’t expect it and often feel they don’t deserve it” (“The Laborers in the Vineyard,” Liahona, May 2012, 33). See also Doctrine and Covenants 128:19: “Now, what do we hear in the gospel which we have received? A voice of gladness! A voice of mercy from heaven; and a voice of truth out of the earth; glad tidings for the dead; a voice of gladness for the living and the dead; glad tidings of great joy.”

  19. Alma 42:15. Mercy has always been at the very center of the plan of salvation. Three advent scriptures are illustrative. Nephi concludes the very first chapter of the Book of Mormon by saying, “Behold, I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance” (1 Nephi 1:20).

    In Exodus 34:6, the Lord proclaims His name to Moses as “The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth.” Some have suggested that this verse may be referenced by Old Testament prophets more than any other verse in the Old Testament (see, for example, Bible Project, “The Most Quoted Verse in the Bible,” bibleproject.com/podcast/most-quoted-verse-bible/).

    In the New Testament, in the book of Luke, recall that Zacharias was struck “dumb, and not able to speak” when he doubted the angel’s promise that Elisabeth in her old age would bear a son, who would be John the Baptist (Luke 1:20). When Zacharias’s voice was finally loosed, he was “filled with the Holy Ghost,” and in the first public declaration that the time for the Messiah had finally arrived, he prophesied that the Lord would come “to perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham” (Luke 1:67, 72–73; emphasis added).

  20. Gospel Topics Essays, “First Vision Accounts,” Gospel Library; see especially the 1832 account.

  21. Joseph Smith—History 1:29. Doctrine and Covenants 20:5–6 provides another description of the role of repentance in these two powerful visions. Joseph said that “no one need suppose me guilty of any great or malignant sins,” but he “felt condemned for [his] weaknesses and imperfections” and needed forgiveness (Joseph Smith—History 1:28, 29).

  22. See Enos 1:1–8.

  23. Alma 22:18. Alma’s prayer, “O Jesus, thou Son of God, have mercy on me,” leads to a flood of light and relief from pain (see Alma 36:17–20). President Jeffrey R. Holland once said of Alma’s plea: “Perhaps such a prayer, though brief, is the most significant one that can be uttered in a fallen world. Whatever other prayers we offer, whatever other needs we have, all come back to that plea: ‘O Jesus, thou Son of God, have mercy on me’” (Our Day Star Rising: Exploring the New Testament with Jeffrey R. Holland [2022], 170–71).

  24. Elder Kyle S. McKay beautifully taught, “Joseph’s life of regular repentance gives me confidence to ‘come boldly unto the throne of grace, that [I] may obtain mercy’” (“The Man Who Communed with Jehovah,” Liahona, Nov. 2024, 61).

  25. Moroni 10:3.

  26. Moroni’s plea is a bookend to Nephi’s statement at the very beginning of the Book of Mormon, where he states his own purpose in writing on the plates: “Behold, I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance” (1 Nephi 1:20).

  27. Moroni 10:4.

  28. See Mormon 9:13.

  29. Alma 40:23: “The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame.”

  30. Alma 34:16. As we consider how merciful the Lord has been, we may be tempted to disconnect mercy from justice—to think that our Heavenly Father’s loving mercy alone can overcome justice. But as Alma taught, “The plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also” (Alma 42:15; emphasis added).

    All the Savior’s merciful love for us could not save us. Rather, it was His suffering the very real and painful demands of justice that saves us. This does not, of course, diminish the importance of His love. Surely it was His love for us—and His desire to do the will of the Father, who also loves us—that caused Him to be willing to suffer (see John 3:16; Doctrine and Covenants 34:3). But love alone could not work.

    Sometimes we may focus so much on His love for us just the way we are that we lose sight of the fact that the way we are—as natural men and women whose behavior inevitably falls short of living the commandments—demands that justice be satisfied. If we misunderstand and view His love as doing away with the demands of justice, we diminish the gift of His atoning sacrifice and the suffering He did to pay the terrible price of justice. It would be discouragingly ironic if His love for us were understood to make unnecessary His atoning sacrifice. How much better it is to look squarely at the full demands of justice and to then be grateful that He loved us enough to bear those very real demands on our behalf.

  31. Alma 7:11–12.

  32. Mosiah 3:11.

  33. 2 Nephi 2:25.

  34. Mosiah 14:5.

  35. Moroni 10:4.

  36. Moroni 10:3.

  37. President M. Russell Ballard encouraged us “to bear testimony of what you know and believe and what you feel” (“Remember What Matters Most,” Liahona, May 2023, 107).

  38. In offering this suggestion, I do not intend to offer a substitute “formula” for a testimony of the truthfulness of the Book of Mormon or the gospel. As Elder David A. Bednar has taught, revelation can come like “a light turned on in a dark room,” where the revelation is received “quickly, completely and all at once.” It can also come like the “gradual increase of light radiating from the rising sun, … ‘line upon line, precept upon precept’ (2 Nephi 28:30). … Such communications from Heavenly Father gradually and gently ‘distil upon [our souls] as the dews from heaven’ [Doctrine and Covenants 121:45]. This pattern of revelation tends to be more common than rare” (“The Spirit of Revelation,” Liahona, May 2011, 88).